"Even if you practice only for an hour a day with faith and inspiration, good qualities will steadily increase. Regular practice makes it easy to transform your mind. From seeing only relative truth, you will eventually reach a profound certainty in the meaning of absolute truth."
Kyabje Dilgo Khyentse Rinpoche.

This is actually a very commonly used prayer in Korea, composed by Master Uisang (senior colleague of Fazang), most Korean Buddhists would be able to chant along. There's an okay translation on Wikipedia.

Nicholas Weeks wrote:jmlee369 - If you (or anyone else) can improve upon the Okay Wiki translation, please do so. For example verse 3:

There is neither name nor form,
everything is cut;

What means 'cut'?

In the context of being beyond name and form, I take it to mean cut off from all conceptions.

This is my own rather poor translation, I am sure scholars like Indrajala will find many errors in it:

Lineage Master Uisang's Verses on the Nature of Phenomena (nature of dharmas)

The nature of phenomena is perfectly interfused, non-dual in form
All phenomena are unmoving, originally still
Without name, without form, severing all
Known by actualised wisdom, there is no other state*

True nature is deeply profound and sublime
Not dwelling in self-nature but manifesting according to conditions
Within one is all and in the many is the one
The one is all and the many are one

A single atom contains the ten directions
And in all atoms is likewise
Immeasurably distant kalpas are a single thought
A single thought is immeasurable kalpas

The nine periods and tenth period are mutually equal
Yet are not disarrayed, manifesting distinctly
The moment of first generating the mind (bodhicitta) is full awakening
Birth-and-death and nirvana is always harmonious

The principle and particulars being thus cannot be discriminated
(in the) state of great beings, the ten (all) Buddhas and Samantabhadra
The Oceanic Seal (sagaramudra) Samadhi of Shakya(muni)
Brings forth inconceivably abundant wish-fulfilling (jewels)

The jewel rain benefitting beings completely fills space
Sentient beings gain benefits according to their capacities
Through this the practitioner returns to the absolute origin
Unattainable without stilling delusions

Gaining the wish fulfilling (jewel) by unconditioned skilful (means)
Returning home and attaining merits in proportion
By this inexhaustible treasure dharani,
the jewelled hall of Dharmadhatu’s reality is adorned,

Ultimately sitting on the reality middle-way seat
The unmoving of old is named Buddha.

*This is a particularly difficult line and the interpretations vary, here are some alternative possibilities I have seen:
To be known by actualised wisdom and no other state
Actualised wisdom and discriminatory knowledge are not different states

Also, a correction to my previous post:
破息妄想必不得 should read 叵息妄想必不得

Here's an exampleof the verse being used in liturgy, with Amitabha Buddha's name following each line.

Here is Steve Odin's version from his Process Metaphysics book; which also has Uisang's auto-commentary:

Uisang’s Ocean Seal of Hwaom Buddhism

1. Since dharma-nature is round and interpenetrating,
It is without any sign of duality.
2. All dharmas are unmoving,
And originally calm.
3. No name, no form,
All (distinctions) are abolished.
4. It is known through the wisdom of enlightenment,
Not by any other level.
5. The true-nature is extremely profound,
Exceedingly subtle and sublime.
6. It does not attach to self-nature,
But manifests following (causal) conditions.
7. In One is All,
In Many is One.
8. One is identical to All,
Many is identical to One.
9. In one particle of dust,
Is contained the ten directions.
10. And so it is,
With all particles of dust.
11. Incalculably long eons,
Are identical to a single thought-instant.
12. And a single thought-instant,
Is identical to incalculably long eons.
13. The nine times and the ten times,
Are mutually identical.
14. Yet are not confused or mixed,
But function separately.
15. The moment one begins to aspire with their heart,
Instantly perfect enlightenment (is attained).
16. Samsara and Nirvana,
Are always harmonized together.
17. Particular-phenomena (shih) and Universal-principie (li),
Are completely merged without distinction.
18. This is the world of the Bodhisattva Samantabhadra,
And the Ten Buddhas.
19. In Buddha’s Ocean-Seal-Samádhi,
20. Many unimaginable (miracles) are produced,
According to one’s wishes.
21. This shower of jewels benefiting all sentient beings,
Fills all of empty space.
22. All sentient beings receive this wealth,
According to their capacities.
23. Therefore, he who practices (contemplation),
Returns to the primordial realm.
24. And without stopping ignorance,
It cannot be obtained.
25. By unconditional expedient means,
One attains complete freedom.
26. Returning home (the primordial realm) you obtain riches,
According to your capacity.
27. By means of dharani,
An inexhaustible treasure,
28. One adorns the dharmadhátu,
Like a real palace of jewels.
29. Finally, one reposes in the real world,
The bed of the Middle Way.
30. That which is originally without motion,
Is named Buddha.

There is a deity within us who breathes that divine fire by which we are animated. -- Ovid

The dharma nature is perfectly interfused, not possessing the characteristic of duality;
All dharmas are unmoving; they are originally quiescent.
They have no names and characteristics; all distinctions are severed.
It is known through the wisdom of realization and not by any other means.
[5] True nature is very deep and supremely fine and profound.
It is not attached to self-nature and is achieved in accordance with conditions.
Within one, there is all, and within many, there is one.
The one is precisely all, and the many are precisely the one.
A minute particle of dust contains the ten directions;
[10] All particles of dust are also like this.
The immeasurably distant kalpa is precisely a single thought-moment,
A single thought-moment is precisely an immeasurably distant kalpa.
The nine time periods and the ten time periods are mutually identical;
They are not in confusion, but have been formed separately.
[15] When one initially arouses the aspiration to enlightenment is precisely complete enlightenment.
Samsāra and nirvāna are always in harmony.
Principle and phenomena are obscure and undifferentiable
And are the sphere of the great people of the ten buddhas and Samantabhadra.
Able to enter into the ocean seal samādhi,
[20] [The Buddha’s] multitudinous production of wish fulfillment is inconceivable.
A rain of jewels that benefits living beings fills all space,
Living beings benefit according to their capacity to comprehend.
Therefore, the practitioner must return to the original source;
He cannot obtain it without ceasing from deluded thoughts.
[25] By means of unconditioned wholesome skills, he apprehends wish fulfillment,
Returns home, and obtains wealth according to his capacity.
With an inexhaustible treasure of dhāranī,
He adorns the dharma realm—a palace of real jewels.
Finally, seated on the throne of the Middle Way of Ultimate Reality,
[30] From times long past he has not moved—hence his name is
Buddha.

There is a deity within us who breathes that divine fire by which we are animated. -- Ovid

jmlee369 wrote:A contemporary practice in Korea is to walk the Dharmadhatu diagram while chanting the Verses on Dharma Nature. You can see clips here with around 3500 attendees.

Good devotion and practice! Just one time thru the figure or more? Also what is being carried on their head, Avatamsaka related shastras or the entire sutra?

Given the number of participants, they only go through once, though the whole procession includes the main hall and the most special feature of that monastery (Haein or Ocean Seal monastery), the pavillions storing the original woodblocks for printing the Tripitaka Koreana. They're carrying a copy of the woodblock for the Heart Sutra, since the original woodblocks are too precious to be exposed.

Forgot about this old classic by Chang; which has, after a good presentation of Hwa-yen, these translations:

The Great Vows of Samantabhadra [from the Hwa Yen Sutra]
A Commentary on the Heart Sutra [by Master Fa Tsang]
On the Meditation of Dharmadhatu [by Master Tu Shun]
On the Golden Lion [by Master Fa Tsang]
The Biographies of the Patriarchs

Forgot about this old classic by Chang; which has, after a good presentation of Hwa-yen, these translations:

The Great Vows of Samantabhadra [from the Hwa Yen Sutra]
A Commentary on the Heart Sutra [by Master Fa Tsang]
On the Meditation of Dharmadhatu [by Master Tu Shun]
On the Golden Lion [by Master Fa Tsang]
The Biographies of the Patriarchs

Also Francis H. Cook has a study, ca. 1977, which Zen folks seemed to like - I never read it. Titled Huayen Buddhism

Thank you for telling me this. I was planning on getting that book next month. I'm very new to Buddhism, primarily interested in Pure Land practice but I cannot deny that the rich history of Buddhist philosophy is too intriguing to ignore.

Of course, there is so much of it that I'm almost tempted to throw my hands up in despair because where does one even begin, ya know? I suppose Shakyamuni, Nagarjuna and Vasubandhu would be the ideal places to start as they seem like the Plato and Aristotle and...somebody else of Buddhist philosophy(insofar as it is wise to read Plato and Aristotle to have a firm grounding in all Western philosophy that followed them). But after that, I have no idea. There are many very important Indian masters like Dharmakirti that I see get mentioned a lot but Fazang fascinates me from what I've read of his thought. I suppose this is unfair but what I've read resonates well with what I already kinda thought in a way? I like comparing Western and Eastern philosophy but I know I have to be careful about looking for parallels since sometimes you just dream them up.

But thank you and everybody else for this highly informative thread. There are several books on Huayan in English that I found via Wikipedia's page on the sect as well as Fazang's page. But the translations here are all a great aid.